joy

So too Chazal say (Megillah 11a) אחיו של ראש ובן גילו של ראש, the brother of the head and the ben gilo of the head; that is, Radak explains, one who resembles him.

It is like the Targum of שִׂישׂוּ אִתָּהּ מָשׂוֹשׂ (Yeshayahu 66:10), rejoice with her a rejoicing, which renders it דוּצוּ עִמָהּ דַיִץ, rejoice with her a rejoicing.

וַיִּחַדְּ יִתְרוֹ (Shemos 18:9) is on the pattern of וַיִּֽחַן ־שָׁם יִשְׂרָאֵל (Shemos 19:2), and Yisrael camped there. Its regular form would be וַיַּֽחֲדֶּה, and the dagesh in the dalet is to steady the reading, because the stress falls back off the last syllable.

The noun: עֹז וְחֶדְוָה בִּמְקֹמֽוֹ (Divrei Hayamim I 16:27), strength and gladness are in His place, and כִּֽי־ חֶדְוַת י"י הִיא מָֽעֻזְּכֶֽם (Nechemiah 8:10), for the gladness of Hashem is your strength. The causative: תְּחַדֵּהוּ בְשִׂמְחָה (Tehillim 21:7), You gladden him with joy. Their sense is joy.

He allows that אַל־ יִחַדְּ בִּימֵי שָׁנָה (Iyov 3:6), let it not rejoice among the days of the year, may be of this root and this sense. בַּרְזֶל בְּבַרְזֶל יָחַד וְאִישׁ יַחַד פְּנֵֽי־רֵעֵֽהוּ (Mishlei 27:17), iron sharpens iron and a man sharpens the face of his fellow, is of this root too, but belongs to the sense he set out already at the root חדד.

All of it is crying out aloud: some for song and gladness, some for proclaiming, some for prayer, and some for weeping and groaning, as וְכַשְׂדִּים בָּֽאֳנִיּוֹת רִנָּתָֽם (Yeshayahu 43:14), and the Kasdim, whose cry is in the ships; each one according to its place.

רָנֵּי פַלֵּט (Tehillim 32:7), a plural, is רננות של הצלה, songs of deliverance. פצחי רנה (Yeshayahu 54:1), break out in song; ויעבר הרנה במחנה (Melachim I 22:36), the cry passed through the camp; הקשיבה רנתי (Tehillim 17:1), hear my cry. The fuller form: באו לפניו ברננה (Tehillim 100:2), come before Him with song.

ברן יחד כוכבי בקר (Iyov 38:7), when the morning stars sang together: Rabbi Avraham ibn Ezra writes that the morning stars are the seven attendants, called also stars of light, and the bnei Elokim are the upper arrays, whose motion is their song and their shout.

Radak explains הַרְנִינוּ לֵאלֹהִים עוּזֵּנוּ (Tehillim 81:2) as say a song to Elokim our strength, and הַרְנִינוּ גוֹיִם עַמּוֹ (Devarim 32:43) as you nations who are His people, sing, for He avenges the blood of His servants. Some take הַרְנִינוּ as proclaim, like חָכְמוֹת בַּחוּץ תָּרֹנָּה (Mishlei 1:20), wisdom proclaims outside, and so רני בלילה, proclaim in the night, and ויעבר הרנה, the proclamation passed; the sense then is that wherever the people of Hashem are, proclaim concerning them that He avenges the blood of His servants.

וְלֵב אַלְמָנָה אַרְנִן (Iyov 29:13), and I made the widow's heart sing; and מוֹצָאֵי בֹקֶר וָעֶרֶב תַּרְנִין (Tehillim 65:9), You make the goings-out of morning and evening sing, in the manner of בְּרָן יַחַד כּוֹכְבֵי בֹקֶר, when the morning stars sang together.

כְּגִבּוֹר מִתְרוֹנֵן מִיָּֽיִן (Tehillim 78:65) is like a man sunk in sleep from the wine he drank, who now wakes from it and cries out and shouts. The pasuk says like a warrior because nothing but the wine took his strength from him. So Hakadosh Baruch Hu was as one asleep or sunk in sleep from wine, seeing Israel's sins and keeping silent toward them; and when their sins grew heavy upon them and they angered Him with their evil deeds, He took vengeance on them. The pasuk says this of the destruction of the Mishkan at Shiloh.

כנף רננים (Iyov 39:13), the wing of the renanim, is the name of a bird called so, perhaps because it sings and is fine of voice, or because it sings and, as the text is printed, hides itself in its wings, which are beautiful like the peacock's. And perhaps it is the very same bird: ואולי הוא הוא.

כַּֽאֲשֶׁר־ שָׂשׂ י"י עֲלֵיכֶם, as Hashem rejoiced over you; שָׂשׂ אָנֹכִי עַל־אִמְרָתֶךָ (Tehillim 119:162), I rejoice over Your word; פָּגַעְתָּ אֶת־ שָׂשׂ וְעֹשֵׂה צֶדֶק (Yeshayahu 64:4), You met him who rejoices and does righteousness, which means one who rejoices in Your mitzvos; וְשַׂשְׂתִּי בְעַמִּי (Yeshayahu 65:19), and I will rejoice in My people; לָשׂוּשׂ עָלֶיךָ לְטוֹב (Devarim 30:9), to rejoice over you for good.

יְשֻׂשׂוּם מִדְבָּר (Yeshayahu 35:1), the wilderness shall rejoice in them, means ישושו בם או עמהם, they shall rejoice in them or with them; so too בִּשְּׁלָם הַבָּשָׂר (Melachim I 19:21), he cooked them the meat, is as though it said בשל להם, he cooked for them. Some explain the mem as standing in place of a nun, so that יְשֻׂשׂוּם would be like יְשֻׂשׂוּן, they shall rejoice.

The heavy forms, יָשִׂישׂוּ וְיִשְׂמְחוּ בְּךָ (Tehillim 40:17), let them rejoice and be glad in You, שִׂישׂוּ אִתָּהּ (Yeshayahu 66:10), rejoice with her, and כֵּן יָשִׂישׂ י"י עֲלֵיכֶם, so will Hashem rejoice over you, are all intransitive. Chazal (Megillah 10b) hold the heavy form transitive, for they said of יָשִׂישׂ י"י עֲלֵיכֶם that He does not rejoice but makes others rejoice, and that the wording bears it out, since it is written יָשִֹישֹ and not יָשֹוּשֹ.

The noun: מָשׂוֹשׂ לְכָל־הָאָֽרֶץ (Eichah 2:15), a joy to all the earth; and הֶן־הוּא מְשׂוֹשׂ דַּרְכּוֹ (Iyov 8:19), behold, this is the joy of his way, which means: this is the joy of one who rejoiced in his way and in his evil deeds; this is his end, for he perished quickly.

שָׂמַח מִצְרַיִם בְּצֵאתָם (Tehillim 105:38), "Mitzrayim rejoiced when they went out"; לָכֵן שָׂמַח לִבִּי (Tehillim 16:9), "therefore my heart rejoiced"; and on another pattern, יָרוּן וְשָׂמֵֽחַ (Mishlei 29:6), "he sings and rejoices".

שְׂמַח בָּחוּר בְּיַלְדוּתֶיךָ (Koheles 11:9), "rejoice, young man, in your youth", is spoken as a threat: rejoice, young man, and you will see what befalls you at your end. So too בֹּאוּ בֵֽית־אֵל וּפִשְׁעוּ (Amos 4:4), "come to Beis El and rebel", and אִישׁ גִּלּוּלָיו לְכוּ עֲבֹדוּ (Yechezkel 20:39), "go, serve each man his idols".

וְהָיִיתָ אַךְ שָׂמֵֽחַ (Devarim 16:15), "and you shall be only joyful". In the construct it changes, שִׂמְחֵי־לֵֽב (Yeshayahu 24:7), "the glad of heart", and does not change in שְׂמֵחֵי רָעָתִי (Tehillim 35:26), "those glad at my hurt".

כִּֽי־בְשִׂמְחָה תֵצֵאוּ (Yeshayahu 55:12), "for you shall go out with joy"; וְשִׁבַּחְתִּֽי אֲנִי אֶת־הַשִּׂמְחָה (Koheles 8:15), "and I praised joy"; וּבְיוֹם שִׂמְחַתְכֶם (Bamidbar 10:10), "and on the day of your rejoicing".

אֽוֹר־צַדִּיקִים יִשְׂמָח (Mishlei 13:9), "the light of the righteous rejoices", is said by way of borrowing, and its sense is increase. In this sense Chazal (Sukkah 7a) call the larger handbreadth a laughing one, and its opposite a sad handbreadth.

שַׂמֵּחַ שִׂמֳּחָֽהוּ (Yirmiyahu 20:15), "he gladdened him greatly"; חֲכַם בְּנִי וְשַׂמַּח לִבִּי (Mishlei 27:11), "be wise, my son, and gladden my heart"; and in the other causative, הִשְׂמַחְתָּ כָּל־אוֹיְבָֽיו (Tehillim 89:43), "You gladdened all his enemies".

Rabbi Yonah took וְשִׁבַּחְתִּֽי אֲנִי אֶת־הַשִּׂמְחָה (Koheles 8:15), "and I praised joy", in another sense, that it means contentment. Radak holds there is no need for that, though it is true that one who rejoices in his portion is the one content with what he has: the pasuk says that a man should rejoice in what he has, and eat and drink and let his soul see good in his labour.